Paul Ricoeur

Paul Ricoeur's theory of narrative has implications for a wide spectrum of contemporary thought. This collection of essays explores many of the areas to which his narrative strategies can be fruitfully applied, including architecture, psychology, psychoanalysis, feminist theory, ethics, sociology, medieval and contemporary literature, and religious studies. The book provides an introduction to the creative and productive resources of Ricoeur's narrative theory and offers a helpful survey of many of his key concepts for those who may be unfamiliar with Ricoeur's work.

Over the centuries, New Testament texts have often been read in ways that reflect and encourage anti-Semitism. For example, the parable of the "wicked husbandmen," who kill the son of their landlord in order to seize the land, has been used to blame the Jews for the death of Christ. Since the Holocaust, Christian scholars have increasingly recognized and rejected this inheritance. In Parables for Our Time Tania Oldenhage seeks to fashion a biblical hermeneutics that consciously works with memories of the Holocaust. New Testament scholars have not directly confronted the horror of Nazi crimes, Oldenhage argues, but their work has nonetheless been deeply affected by the events of the Holocaust. By placing twentieth-century biblical scholarship within its specific historical and cultural contexts, she is able to trace the process by which the Holocaust gradually moved into the collective consciousness of New Testament scholars, both in Germany and in the United States. Her focus is on the scholarly interpretation of the parables of Jesus. She sets the stage with the work of Wolfgang Harnisch who exemplifies the problems surrounding Holocaust remembrance in the Germany of the 1980s and 1990s. She then turns to Joachim Jeremias's eminent work on the parables, first published in 1947. Jeremias's anti-Jewish rhetoric, she argues, should be understood not only as a perpetuation of an age-old interpretive pattern, but as representative of German difficulties in responding to the Holocaust immediately after the war. Oldenhage goes on to explore the way in which Jeremias's approach was challenged by biblical scholars in the U.S. during the 1970s. In particular, she examines the turn to literature and literary theory exemplified in the works of John Dominic Crossan and Paul Ricoeur. Nazi atrocities became part of the cultural reservoir from which Crossan and Ricoeur drew, she shows, although they never engaged with the historical facts of the Holocaust. In conclusion, Oldenhage offers her own reading of the parable of the wicked husbandmen, demonstrating how the turn from historical to literary criticism opens up the text to interpretation in light of the Holocaust. If the parables are to be meaningful in our time, she contends, we must take account of the troubling resonances between these ancient Christian stories and the atrocities of Auschwitz.

ôCarefully documented, broadly informed and well written. Highly recommended.ö -Choice This book argues that a basic problem in thinking about understanding, temporality, and selfhood is due to ôimitativeö modes of thought found in much traditional Western philosophy and theology. Given this, the book examines the complex role that ôimageö and ôimitationö play in understanding and its world of meaning, the import of language and narrative for configuring human temporality, and the existence of self. The authorÆs contention is that when critically understood, mimesis, with its roots in performative enactment, holds resources for reconsidering these basic dimensions of human life beyond imitative paradigms of thought.

In the aftermath of the theory wars, the imaginative, formal, and moral features of literature have been substantially marginalized, downgraded, and neglected. Yet for many readers such elements will always be central to the experience of reading, just as for writers they are central to the experience of writing. This provocative study argues that literature has an abundant life of its own, and reconsiders that life in the contexts provided by three influential contemporary groups of critics: some North American philosophers; some psychoanalysts; and some theorists of history.

This book proposes a theory of a triune consciousness formed by the heart and mind, composed of an equal partnership of reason, will, and affection. Professor Tallon sets out asking whether and how affective consciousness fits into this triad.